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Several philosophers have developed theological perspectives out of Heidegger's ontology. Yet the question of God in Heidegger's thought itself has never received full elucidation. In this revealing new study, George Kovacs poses the problem of analyzing the idea of God as a process of questioning and thus subjects Heidegger's phenomenological existentialism to a process of exposition Heidegger himself employed.
In various texts, Martin Heidegger speaks of god and the gods, but the question of how exactly Heidegger's thought relates to theology and religion in a broad sense--and to God in a specific sense--remains unclear and in need of careful, philosophical excavation. Ben Vedder provides the first book-length study on Heidegger's relation to the philosophy of religion, offering greater accessibility into an area that continues to fascinate philosophers, theologians, and all those interested in the philosophy of religion. Heidegger's Philosophy of Religion: From God to the Gods deals intimately with hotly debated topics such as Heidegger's interpretation of Saint Paul, Nietzsche and the death of God, ontotheology, and Heidegger's discussion of the "last god," taking into account the early, middle, and later texts of Heidegger. Significantly, Vedder draws heavily on Heidegger's The Phenomenology of Religious Life, long available in German, but only recently available to English readers. Vedder describes the tension between religion and philosophy, on the one hand, and religion and poetic expression, on the other. If we grasp religion completely from a philosophical point of view, we tend to neutralize it; but if we conceive it in a simply poetic way, we tend to be philosophically indifferent to it. Vedder demonstrates how Heidegger speaks a "poetry of religion," a description of humanity's relationship to the divine, and why Heidegger's thinking is ultimately a theological thinking. Clearly written and comprehensive in scope, Heidegger's Philosophy of Religion: From God to the Gods represents a major step forward in Heidegger scholarship.
Dominique Janicaud once famously critiqued the work of French phenomenologists of the theological turn because their work was built on the seemingly corrupt basis of Heidegger's notion of the inapparent or inconspicuous. In this powerful reconsideration and extension of Heidegger's phenomenology of the inconspicuous, Jason W. Alvis deftly suggests that inconspicuousness characterizes something fully present and active, yet quickly overlooked. Alvis develops the idea of inconspicuousness through creative appraisals of key concepts of the thinkers of the French theological turn and then employs it to describe the paradoxes of religious experience.
Dominique Janicaud once famously critiqued the work of French phenomenologists of the theological turn because their work was built on the seemingly corrupt basis of Heidegger's notion of the inapparent or inconspicuous. In this powerful reconsideration and extension of Heidegger's phenomenology of the inconspicuous, Jason W. Alvis deftly suggests that inconspicuousness characterizes something fully present and active, yet quickly overlooked. Alvis develops the idea of inconspicuousness through creative appraisals of key concepts of the thinkers of the French theological turn and then employs it to describe the paradoxes of religious experience.
Throughout his long and controversial career, Martin Heidegger developed a substantial contribution to the phenomenology of religion. In Heidegger's Phenomenology of Religion, Benjamin D. Crowe examines the key concepts and developmental phases that characterized Heidegger's work. Crowe shows that Heidegger's account of the meaning and structure of religious life belongs to his larger project of exposing and criticizing the fundamental assumptions of late modern culture. He reveals Heidegger as a realist through careful readings of his views on religious attitudes and activities. Crowe challenges interpretations of Heidegger's early efforts in the phenomenology of religion and later writings on religion, including discussions of Greek religion and Hölderlin's poetry. This book is sure to spark discussion and debate as Heidegger's work in religion and the philosophy of religion becomes increasingly important to scholars and beyond.
Doctoral Thesis / Dissertation from the year 2019 in the subject Philosophy - Miscellaneous, grade: 1, University of Innsbruck (Christliche Philosophie), language: English, abstract: In our study, we do not just demonstrate that the analysis of Dasein, in the philosophical project of the first Heidegger was necessary and prior to the understanding of the question of the meaning of being, but also we explained, in the other section of our research that the philosophical project of the second Heidegger regarding the question of the meaning of being intended to demonstrate that there is a relationship between Dasein and God, a relationship which connects the question of the meaning of being not just to the truth of being, through das Ereignis but also to the event of the poetic God, in the light of the being-Die Lichtung des Seins. This new understanding of the development of the philosophy of Martin Heidegger offers a possibility to systematize the relationship between philosophy and theology in the thinking of Martin Heidegger. On one hand, we explained that no one can deny the theological origin of Martin Heidegger and his theological affiliations. On the other hand, we also showed how throughout his life, Heidegger reacted against a theology that is too philosophically influenced and wanted to make clear that his thinking should be either theistic or atheistic and never both at the same time. It has to be a discourse about God which is not the return to the old onto-theology but it requires that one constructs a more poetic discourse about God and attempts to interpret the divine and the sacred not as God as such but as names that one uses to refer to God. This poetic discourse, however, has some relevancies in a Christian tradition, especially if one looks at the concept of revelation of the undescribed Last God which is close to the understanding of revelation in the Christian tradition. The second part of our study tried to ask the question of being but in a new perspective, according to the method of transcendental philosophy. We have emphasized how indeed, there is a link between the existential phenomenology of Martin Heidegger and the research in neo-scholastic ( Joseph Maréchal, J.B. Lotz, K. Rahner and Emerich Coreth, Otto Muck, all Jesuits Fathers) thought about the question of being as the foundation of beings, as the foundation of what is there. It is a sort of a further development of the ontology of Heidegger in the perspective of Christian philosophy and theology.
“Whether Heidegger is labeled an existential atheist, a “pagan,” or whether his philosophy is used as a basis for contemporary theology, he is inalterably involved in the question of god. Such labels arise from a natural tendency to study Heidegger’s work individually rather than to see them as a developing whole, a “way” or “path,” as he himself calls it, on which there are obstacles, turns and a turning back. Dr. Perotti documents pertinent references to god and the divine throughout the major works of Martin Heidegger, and collects and interprets those references into an evolving whole. Heidegger’s various views on the divine are seen as consistent and supportive of one another. Heidegger on the Divine shows that Heidegger’s “way” on the question of the divine is a significant and timely statement in its own right and is a particularly relevant critique of both theology and atheism”- Publisher
Temporality and Trinity argues that there is deep homology between the roles of temporal problematic in Augustine’s On Trinity and Heidegger’s Being and Time. Although Heidegger was aware of On Trinity, the claim is not that he writes under its influence. Rather, Manchester moves from the temporal problematic of Being and Time to the psychological explication of the human image of God in On Trinity, schematized as memory, understanding, and will. Formal and phenomenological parallels allow interpretation of that psychological triad as a temporal problematic in the manner of Being and Time. In a sense, this is to read Augustine as influenced by Heidegger. But the aim is more constructive than that. Establishing a link between trinitarian theology and Being and Time opens a more direct way of benefiting from it in theology than Heidegger’s own assumptions. It puts philosophy in a position to confront New Testament theology directly, in its own historicality, without digression into anything like philosophy of religion.
Although there are various `religious' traces in Heidegger's philosophy, little effort has been made to show the systematic import which his thinking has for outlining a full range of religious and theological questions. Precisely because his thought is opposed to the construction of any `dogma', his vast writings provide clues to what meaning(s) the `Sacred' and the `Divine' may have in a postmodern age where the very possibility of `faith' hangs in the balance. By showing how Heidegger's own thinking can be interpreted as a struggle to come to terms with religious questions, this book undertakes a postmodern investigation of the Sacred which both draws upon and transcends various world-religions and denominations. A postmodern, non-sectarian vision of the Sacred thereby becomes possible which is open to the plurality of religious experiences on the one hand, and yet affirms on the other Heidegger's emphasis (in Beiträge zur Philosophie) on the `last god' as the displacing of all sectarian visions of god. This book will have special appeal to Heidegger scholars, as well as students interested in the overlap between phenomenology and philosophical theology.